return to the place from which he had been cast out, confessing one God, the Father, the Creator, and believing [in Him] who was declared by the law and the prophets, who was borne witness to by Christ, as He did Himself declare to those who were accusing His disciples of not observing the tradition of the elders: "Why do ye make void the law of God by reason of your tradition? For God said, Honour thy father and mother; and, Whosoever curseth father or mother, let him die the death."
showing that the elders were in the habit of mingling a watered tradition with the simple command of God; that is, they set up a spurious law, and one contrary to the [true] law; as also the Lord made plain, when He said to them, "Why do ye transgress the commandment of God, for the sake of your tradition? "
s sits-His church-those who wish to go up to it along with us, the deaf, the blind, the lame, the maimed and many others, and let us cast them at the feet of Jesus that He may heal them, so that the multitudes are astonished at their healing; for it is not the disciples who are described as wondering at such things, although at that time they were present with Jesus, as is manifest from the words, "And Jesus called unto Him His disciples and said, I have compassion on the multitudes,"
If the name of father, which in man is commanded to be honoured, is violated with impunity in God, what will become of what Christ Himself lays down in the Gospel, and says, "He that curseth father or mother, let him die the death; "
But when we wish to examine the very letter of the words as given by Matthew, "He that speaketh evil of father or mother, let him die the death,"
What then the money-lender did to the debtor, that sometimes some sons did to their parents and said to them, "That wherewith thou mightest have been profited by me, father or mother, know that you will receive this from Corban,"
Then since we have explained in what way they made void the word of God which said, "Honour thy father and thy mother," by saying, "Thou shalt not honour thy father or thy mother," whosoever shall say to his father or mother, "It is a gift that wherewith thou mightest have been profited by me," some one may inquire whether the words, "He that speaketh evil of father or mother, let him die the death,"
? But, perhaps, when any one said to his father or his mother, "It is a gift, that wherewith thou mightest have been profited by me,"
"If ye believed Moses, ye would believe Me," and
For [the Scripture] saith in a certain place, "This people honoureth Me with their lips, but their heart is far from Me."
and subjected all creation to him, and gave him power to rule over everything under heaven? If, then, man is lord of the creatures of God, and rules over all, is he not able to be lord also of these commandments? For," says he, "the man who has the Lord in his heart can also be lord of all, and of every one of these commandments. But to those who have the Lord only on their lips,
And "this people honoureth Me with their lips," it is said, "but their heart is far from Me."
For [the Scripture] saith in a certain place, "This people honoureth me with their lips, but their heart is far from me."
And now, especially, from the time at which they denied our Saviour, it might be said about them by God, "But in vain do they worship Me; "
from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities;
And as in many cases we have to consider the astonishment of the Jews at the words of the Saviour, because they were spoken with authority, so also in regard to the words in this place. Having called the multitudes therefore, He said unto them, "Hear and understand,"
but here He stretches forth His hand to the multitude, calling them unto Him, and turning their thoughts away from the literal interpretation of the questions in the law, when He in the first place said to them, who did not yet understand what they heard, "Hear and understand," and thereafter as in parables said to them, "Not that which entereth into the mouth defileth the man, but that which proceedeth out of the mouth."
"For it is not that which entereth in that defileth a man, but that which goeth out of his mouth."
The use of them is accordingly indifferent to us. "For not what entereth into the mouth defileth the man,"
and reflecting that "blessed are the pure in heart, for they shall see God; "
and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; "that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth; "
But those things which proceed out of the mouth are evil thoughts when spoken, murders, adulteries, fornications, thefts, false witness, blasphemies."
But the Saviour also, who cleanseth all meats, says, "Not that which goeth into a man defileth the man, but that which cometh out."
For "not those things that go into the mouth, but those that come out of it, defile a man; "
For if "not that which entereth into the mouth defileth the man, but that which proceedeth out of the mouth,"
Now some one when dealing with the passage might say, that just as "not that which entereth into the mouth defileth the man,"
But He withdrew, perhaps because the Pharisees were offended when they heard that "not that which entereth in, but that which proceedeth out, defileth the man; "
These men are not the planting of the Father, but are an accursed brood. And says the Lord, "Let every plant which my heavenly Father has not planted be rooted up."
and "the plant which (my heavenly Father) hath not planted, He rooteth up; "
Such indeed, with the Lord's help, we trust may return by His mercy, for one cannot perish unless it is plain that he must perish, since the Lord in His Gospel says, "Every planting which my heavenly Father hath not planted shall be rooted up."
upon whom by the same Lord the Church had been built, speaking one for all, and answering with the voice of the Church, says, "Lord, to whom shall we go? Thou hast the words of eternal life; and we believe, and are sure that Thou art the Christ, the Son of the living God: "
Especially, since He further repeats, and says, "Every plant which my heavenly Father hath not planted shall be rooted up."
"Since, then, while the heaven and the earth still stand, sacrifices have passed away, and kingdoms, and prophecies among those who are born of woman, and such like, as not being ordinances of God; hence therefore He says, `Every plant which the heavenly Father has not planted shall be rooted up.'
And He said this, the Pharisees being offended at this saying, as, because of their evil opinions and their worthless interpretation of the law, they were not the plant of his own Father in heaven, and on this account were being rooted up;
Jesus Himself said that the Pharisees, who were worshipping the God who created the world and the law, were not a plant which His heavenly Father had planted, and that for this reason it was being rooted up.
For, wandering in life as in deep darkness, we need a guide that cannot stumble or stray; and our guide is the best, not blind, as the Scripture says, "leading the blind into pits."
You therefore, who seek after their fashion, looking to those who are themselves ever seeking, a doubter to doubters, a waverer to waverers, must needs be "led, blindly by the blind, down into the ditch."
and flee from their words, avoiding them as a cancer and a plague, as the Lord warns you and says, "They are blind leaders of the blind. But if the blind lead the blind, they shall both fall into the ditch."
He saith, "They are blind leaders of the blind; and if the blind lead the blind, they shall both fall into the ditch."
These, moreover, are like "the blind man who leads the blind man, and they both fall into the ditch."
to us all to see thereby; and if, when light has arisen upon us, any one close his eyes so as not to see, into the ditch he must go.
And since, because of their evil opinions, the Pharisees were not the plant of His Father in heaven, on this account, as about such as were incorrigible, He says to the disciple, "Let them alone; "
I have deemed it necessary to introduce these matters, even though they may have been spoken by way of digression, because of the saying, "They are blind guides of the blind."
To which the Saviour says, "Are ye also, even yet, without understanding? "
And if he saw her eating, it is manifest that she was partaker of a body subject to corruption. "For everything going in at the mouth, is cast out into the draught."
God is not worshipped by the belly nor by meats, which the Lord says will perish, and are "purged" by natural law in the draught.
As if He had said, "Having been so long time with Me, do ye not yet understand the meaning of what is said, and do ye not perceive that for this reason that which goeth into his month does not defile the man, because it passeth into the belly, and going out from it is cast into the draught? "
Now, if "everything that entereth into the mouth goes into the belly and is cast out into the drought,"
From filthy speaking we ourselves must entirely abstain, and stop the mouths of those who practise it by stern looks and averting the face, and by what we call making a mock of one: often also by a harsher mode of speech. "For what proceedeth out of the mouth," He says, "defileth a man,"
Next to this let us see how the things which proceed out and defile the man do not defile the man because of their proceeding out of the mouth, but have the cause of their defilement in the heart, when there come forth out of it, before those things which proceed through the mouth, evil thoughts, of which the species are-murders, adulteries, fornications, thefts, false witness. railings.
To see God belongs to the pure heart, out of which no longer proceed "evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, the evil eye,"
-that is, the distress of the Gentiles,-in order that they also from these borders who believe can be saved, when they come out of them; for attend to this: "And behold a Canaanitish woman came out from these borders and cried saying, Have mercy on me, O Lord, Thou Son of David, my daughter is terribly vexed with a demon."
And allen d also to the meeting, so to speak, which took place between Jesus and the Canaanitish woman; for He comes as to the parts of Tyre and Sidon, and she comes out of those parts, and cried, saying, "Have mercy on me, O Lord, Thou Son of David."
And it is probable that she of whom the Canaanitish woman was a symbol came out of the borders of Tyre and Sidon, of which the places on earth were types, and came to the Saviour and besought Him and even now beseeches Him saying, "Have mercy on me, O Lord, Thou Son of David, my daughter is terribly vexed with a demon."
Likewise, again, the disciples who conceive nothing great about the Canaanitish woman say, "Send her away, for she crieth after us; "
Therefore it was to Israel that he spake when He said, "I am not sent but to the lost sheep of the house of Israel."
" Marcion must even expunge from the Gospel, "I am not sent but unto the lost sheep of the house of Israel; "
Matt. 15:24 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
and once more, "I am not sent but unto the lost sheep of the house of Israel."
" These prophecies clearly refer to the age still to come, and they are addressed to the children of Israel in their captivity, to whom He was sent and came, who said, "I am not sent but to the lost sheep of the house of Israel."
The Canaanitish woman, therefore, because of her race was not worthy even to receive an answer from Jesus, who acknowledged that He had not been sent by the Father tor any other thing than to the lost sheep of the house of Israel,
Then also to those without and to the disciples when necessary He answers and says, "I was not sent; "
Now, the Canaanitish woman, having come, worshipped Jesus as God, saying, "Lord, help me," but He answered and said, "It is not possible to take the children's bread and cast it to the little dogs."
and, "It is not meet to take the children'sbread, and to cast it to dogs,"
from his children, and hand it to dogs? "
For He says, "If you should gain the whole world, and lose your own soul, what shall it profit you, or what exchange shall a man give for his soul? "
For, discovering their own lowliness, and the hunger that pressed upon them for the knowledge of God, they pleaded for the divine word, though it were but for crumbs of the same, like the woman of Canaan;
Only, he who is reproached as a dog and yet is not indignant at being called unworthy of the bread of children and with all forbearance repeats the saying of that Canaanitish woman, "Yea, Lord, for even the little dogs eat of the crumbs which fall from their masters'
But when she with intensified resolution, accepting the saying of Jesus, puts forth the claim to obtain crumbs even as a little dog, and acknowledges that the masters are of a nobler race, then she gets a second answer, which bears testimony to her faith as great, and a promise that it shall be done unto her as she wills.
table," will obtain the very gentle answer of Jesus saying to him, "Great is thy faith,"-when he has received so great faith-and saying, "Be it done unto thee even as thou wilt,"
but the Saviour does not at all appear to send her away; for saying unto her, "O woman, great is thy faith, be it done to thee even as thou wilt,"
Those, accordingly, who are suffering in soul from such things, though they go up along with the multitudes into the mountain where Jesus was, so long as they are outside of the feet of Jesus, are not healed by Him; but when, as men suffering from such disorders, they are cast by the multitude at His feet,
etc.; and perhaps if you attend carefully to the words, "There came unto Him great multitudes,"
that is, they see and understand with care and clearness. Now the multitudes seeing these things, glorified the God of Israel,
but here He heals these, along with the multitudes, who were not sick but blind, and lame, and deaf, and maimed; wherefore also in regard to these the four thousand marvel,
but here He speaks of His own accord about the four thousand.
Now there may sometimes be a time, when He is with us, that we are without food, as is spoken of in the passage above, "They continue with me now three days and have nothing to eat; "
but here, as Matthew and Mark have written, "Jesus gave thanks and brake; "
but to others, "Depart from me, ye cursed, into everlasting fire, which My Father has prepared for the devil and his angels,"
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